Chinese
甘露法药修法，大密宗之极速道。 不变金刚。 甘露法药修法，大密宗之极速道。 不变金刚。 名为甘露法药修法，大密宗之极速道之法在此。 顶礼上师与吉祥黑汝嘎！ 不变原始法身，乃一切事物之自性。 任运自成之自力，幻化金刚寂怒百族五部等。 于轮涅之轮中，无间断而入，普贤黑汝嘎吉祥， 与无别遍主颅鬘力，即百族之怙主，于彼顶礼。 清净血肉之二取，不净铁性之魔， 以离念智慧之殊胜炼金术， 增长大乐甘露之金刚心， 以人相示现之持明众等获胜。 诸佛慈悲之能量化现，执持白莲， 诤时众生之殊胜导师之舞姿， 转变三有之名号音声， 顶礼洛桑嘉措之名声炽燃者。 凡所宣说，以智慧日光之光芒， 令智慧千瓣绽放之花蕊， 以善说蜂蜜甜蜜之微笑， 奇妙供云化为花鬘。 如是，诸佛依众生之根器，宣说了不可思议之法门，然归纳而言则可摄为三乘。 如《甘露八品》所云： 不可思议之教法， 八万四千之名相， 以乘之门而言可摄为三。 如是宣说。 此外，声闻缘觉之乘，非以涅槃之道与果而圆满，以道之要点少且决断小，故仅能获得解脱之一部分，因此必须趋入究竟之大乘。 以必要之故而宣说三乘，然二者皆可归摄于大乘之道，而大乘又可分为因果二者，因乘不能圆满作为趋向究竟果位之道，故为最初入门之门，而圆满宣说道者，唯有金刚乘方可确定。 前者之
English
The Swift Path of the Supreme Great Secret, the Method of Accomplishing the Nectar of the Sacred Substances. Immutable Vajra. The Swift Path of the Supreme Great Secret, the Method of Accomplishing the Nectar of the Sacred Substances. Immutable Vajra. Herein dwells the so-called Swift Path of the Supreme Great Secret, the Method of Accomplishing the Nectar of the Sacred Substances. I prostrate to the Guru and the glorious Heruka! Immutable, Primordial Dharmakaya, the very essence of all things. Spontaneously Accomplished Self-Display, the magical Vajra, the hundred families of peaceful and wrathful deities, the five classes, etc. Unceasingly entering the wheel of samsara and nirvana, Samantabhadra Heruka, glorious one, And inseparable, all-pervading Lord, Skull Garland Power, the protector of the hundred families, to that one I prostrate. The impure iron of dualistic clinging to pure flesh and blood, The supreme alchemy of non-conceptual wisdom, The Vajra Mind that expands into the great bliss nectar, May the assemblies of vidyadharas who display the guise of humans be victorious. The embodiment of the compassionate energy of all the Buddhas, holding the white lotus, The supreme friend of beings in this age of strife, The sound of whose name transforms the three realms, I pay homage to the blazing fame of Lozang Gyatso. Whatever he speaks, with the rays of the sun of wisdom, The stamens of the thousand-petaled lotus of intelligence bloom, With a smile sweet as the honey of eloquent speech, He spreads a wondrous cloud of offerings into a garland of flowers. Thus, the Victorious Ones, in accordance with the minds of sentient beings, have spoken of inconceivable entrances to the vehicles, but when condensed, they are included in three vehicles. As it is said in the Eight Chapters on Nectar: The inconceivable teachings, And the eighty-four thousand categories, Are included in three through the doors of the vehicles. Thus it is taught. Furthermore, the vehicle of the Hearers and Solitary Realizers is not complete with the path and fruit of Nirvana, because the essential points of the path are few and the determination is small, so there is nothing more than obtaining a portion of liberation, therefore one must rely on the ultimate Great Vehicle. Although three vehicles are taught due to necessity, the two are included only in the path of the Great Vehicle, and the Great Vehicle is also taught as two, cause and effect, the cause vehicle does not fully arise as the path to traverse the ultimate fruit, so it is the door to enter first, and it is certain that only the Vajra Vehicle teaches the path completely. The former's
Chinese
所有因和果的形态都在结果中完备，并且结果的独特之处在于原因中没有的特性，因此从意义上讲，最终的果实被归纳为金刚乘。如《文殊师利幻化网》中所说：“以各种乘之方便，为利有情而思虑者，以三乘而得出离，安住于一乘之果。”因此，大乘密宗之门是所有佛陀所行唯一道路的终极。进入这甚深之门，并经由灌顶而在大坛城中成熟的补特伽罗，成就道之断证功德圆满之物的近取因的关键在于誓言清净。而就此而言，在根本誓言和支分誓言二者中，支分的情况下所说的应受持的，就是被称为誓言物的甘露。如《幻化根本续》中所说：“白精红精粪便大肉，清净之器水不弃。”又如其外续《俄氏所译》中所说：“为离业及烦恼故，以咒及手印三摩地，大粪等五作加持，以及五种甘露等，或又牛羊肉等物，亦说五明灯等物，以天之相合修持，如是次第清净诸物，为成悉地食瑜伽母，悉地转变非其他。”因此，如法恒常依止此誓言物，安住于不违越应受持的誓言自性之义，并且也是净除众多罪堕和衰损，以及生起净除之果新获得的诸多功德之殊胜方便。彼有七：甘露之体性安立，解释词义，宣说应依止之方式，名相之差别，积聚誓言物之方式，修持之实践，宣说彼之利益。初者，甘露之基础，即轮回涅槃一切本来安住于甘露之体性，此乃无二之智慧，其是从证悟一切法平等性而生起，誓言物甘露
English
All aspects of cause and effect are complete in the result, and the unique characteristics of the result are the qualities not present in the cause. Therefore, in terms of meaning, the ultimate fruit is shown to be included only in the Vajrayana. As it is said in the Mañjuśrīmāyājāla, "Through various vehicles' skillful means, those who contemplate for the benefit of beings, emerge from the three vehicles, and abide in the fruit of one vehicle." Therefore, this gateway of the Great Vehicle, the Secret Mantra, is the ultimate of the single path traversed by all Buddhas. The key to achieving all the qualities of abandonment and realization on the path by an individual who has entered this profound gateway and been matured by empowerment in the great mandala depends on the purity of samaya. And in this regard, considering the two types of samaya, root and branch, what is said to be accepted in the case of the branch is this very substance known as the samaya substance, nectar. As it is said in the Root Tantra of Māyājāla, "White essence, red essence, excrement, great flesh, do not discard the water in a clean vessel." And as it is said in the Outer Tantra of the same, translated by Gos, "In order to be free from karma and afflictions, through mantra, mudra, and samadhi, bless the five great excrements, etc., and also the five nectars. Or also, cow and sheep meat, etc., are also taught as the five lamps. By uniting with the form of the deity, and also by purifying in stages, in order to achieve siddhis, the yogini's food transforms into siddhis, not otherwise." Therefore, by constantly relying on this samaya substance according to the ritual, one abides in the meaning of not transgressing the very nature of the samaya to be accepted, and it is also a supreme means of purifying many other faults and breakages, and also generating many newly acquired qualities as a result of purification. There are seven aspects to this: establishing the nature of nectar, explaining the definition, explaining the way to rely on it, the divisions of categories, the way to accumulate samaya substances, the practice of accomplishment, and stating its benefits. The first is: the basis of nectar is that all of samsara and nirvana naturally abide in the nature of nectar. This is non-dual wisdom, which arises from realizing the equality of all phenomena, the samaya substance nectar.
Chinese
也因为它们对此有益，所以被称为甘露。在甘露八品中说：三有本来就是五甘露，未经造作任运成就圆满正觉。三毒、三有、身语意，本来就是甘露的缘故，从决定的虚空中宣说了。因此，三有包含的一切法，显现为五种实物、五种烦恼、五种欲望的品质、五大元素和五蕴。它们本身从一开始就是自生的五种甘露，完全清净，没有被其他因素立即改变或实现，而是从一开始就显现出圆满的觉悟。因此，三时等轮回和涅槃的一切法都圆满地存在于身语意中，并且如此显现。如幻术等大坛城的药物供养中所说：与一切佛陀平等结合的，自生且从一开始就完全清净。等等，所说的是：与一切佛陀平等结合的誓言物甘露，其本身就是自生的，并且具有从一开始就完全清净的性质。这与上述的确定性相关。第二，mṛ（藏文：མྲྀད་，梵文天城体：मृद्，梵文罗马拟音：mṛd，汉语字面意思：死亡）是舍弃生命的界，加上kta（藏文：ཀྟ，梵文天城体：क्त，梵文罗马拟音：kta，汉语字面意思：已做）的词尾，并在前面加上否定词nañ（藏文：ནཉ྄，梵文天城体：नञ्，梵文罗马拟音：nañ，汉语字面意思：非），因此amṛta（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）的意思是不死，由此引申为甘露，即消除死亡恐惧的滋养品或药物，因此具有甘露的确定性。伟大的导师说：誓言物甘露完全清净，有五种，即大便、小便、菩提心、血和人肉。这五种东西因为被视为不洁和污秽，所以类似于魔，但因为它们是自生的并且从一开始就是清净的，所以类似于精华。因此，甘露能摧毁烦恼和五毒，并使之清净，所以被称为誓言物甘露。在《龙猛明灯论》中也说：执着于净与不净是魔，誓言物是精华，在智慧的境界中味道是一样的。这是具有确定词义的。第三，具有上述确定词义的甘露，其本身就是从一开始就无须取舍的法性的游戏，因此也应该接受。如《幻化支分》中所说：甘露是从一开始就清净的法，无须取舍，超越一切。伟大的原始守护者作为誓言，智者应该接受。并且，因为它具有五种姓的自性，所以也应该接受。如《幻化灰烬》中所说：
English
They are also referred to as nectar because they are beneficial. In the Eight Fascicles of Nectar, it says: "The three realms are inherently five nectars, spontaneously accomplished, perfect Buddhas. The three poisons, the three realms, body, speech, and mind, are inherently nectar. Therefore, it is taught from the realm of certainty." Thus, all phenomena encompassed by the three realms appear as five objects, five afflictions, five qualities of desire, five great elements, and five aggregates. These are inherently pure as five self-arisen nectars, not immediately altered or achieved by other causes, but manifestly enlightened from the beginning. Therefore, all phenomena of the three times, such as samsara and nirvana, are complete in body, speech, and mind, and appear as such. As it is said in the medicine offerings of great mandalas such as illusion: "United equally with all Buddhas, self-arisen, primordially completely pure." Etc., it is said that the nectar of the samaya substance, united equally with all Buddhas, is self-arisen and has the nature of being completely pure from the beginning. This is related to the certainty mentioned above. Secondly, mṛ (मृद्, mṛd, death) is the element of giving up life, with the suffix kta (क्त, kta, done) and the negation nañ (नञ्, nañ, non-) placed before it, thus amṛta (अमृत, amṛta, immortality) means immortality, from which nectar is derived, which is the nourishment or medicine that dispels the fear of death, and therefore has the certainty of nectar. The great teacher said: "The pure samaya substance nectar is fivefold: feces, urine, bodhicitta, blood, and human flesh. These five are seen as impure and defiled, so they are like demons, but because they are self-arisen and pure from the beginning, they are like essence. Therefore, nectar destroys and purifies afflictions and the five poisons, so it is called samaya substance nectar." It is also said in the Clear Lamp of Lung: "Holding onto clean and unclean is a demon, samaya substance is essence, in the state of wisdom, the taste is one." This has a definitive meaning. Thirdly, the nectar that possesses the above-mentioned definitive meaning is inherently the play of the nature of reality, without acceptance or rejection, so it should also be accepted. As it is said in the Illusion Limb: "Nectar is the dharma that is pure from the beginning, without acceptance or rejection, beyond all. The great primordial protector, as a samaya, should be accepted by the wise." And, because it has the nature of the five families, it should also be accepted. As it is said in the Illusion Ashes:
Chinese
五甘露是五种姓的实物，大便、小便、菩提心。因此，作为成就悉地的物质，也必须接受。如《心髓密续》所说：以大肉的殊胜誓言，成就殊胜三金刚；以粪尿的殊胜誓言，成为持明的主尊；以象肉的誓言，获得五种神通；以马肉的誓言，成为隐身的主人；以狗肉的誓言，勾召一切悉地；以牛肉的誓言，成为勾召金刚的殊胜者。如是说，如果依止它，空行母们会聚集，悉地也会临近，因此也必须接受。在《集经》中说：牛肉、狗肉和马肉，人肉、象肉等等，如果食用，一切功德都会成就，这是我们大家的誓言。并且，往昔无数的胜者们，主要修持这五种苦行，因为持有清净的誓言，所以被称为往昔的誓言。因此，作为修持苦行的助伴，也应当接受。第四，在《甘露功德续》中说：主尊誓言物五甘露，八根百千枝，誓言物精华调和为药，rasāyana（梵文，rasāyana，拉萨亚那，长生药）大药，食用后获得殊胜共同悉地。如是所说的八根也有五种，即前生、外、内、秘密和修持实践的八根和五种。第一，前生的八根是：往昔大吉祥马头明王降伏后，从抛向大海的精液之因中，形成了一切甘露的外相，即旃檀蛇心之树。那也是一棵紫旃檀树，根是mūla-manu（梵文，mūla-manu，穆拉-玛努），叶是patra（梵文，patra，帕特拉），枝是liśi（梵文，liśi，利希），叶子是gandha（梵文，gandha，甘达）像红豆杉叶，patra（梵文，patra，帕特拉），花是藏红花，果实是jāti（梵文，jāti，迦提），汤水是樟脑，树皮显现为木纹。那也是八品中所说的：这些所有的特征是，根、树干、枝、叶、花瓣、花、树皮、果实和心髓，以这样的方式存在，是所有胜者的伟大誓言物。第二，外在的八根是：前面所说的旃檀蛇心